ETIQUETTES OF ZIYARAH

The etiquettes of ziyarah (i.e. pilgrimage to the holy shrines) are many; yet, I will restrict to the following:

First: It is recommended to bathe oneself before beginning the journey of ziyarah.

Second: It is advisable to avoid vain language, disputes, and heated discussions during journeys of ziyarah.

Third: It is recommended to do the bathing dedicated to the visiting of the Holy Imams’ shrines and to say the associated supplicatory prayers. This supplication will be later on mentioned at the beginning of Ziyarat Warith.

Fourth: It is required to be pure from ceremonial impurities.

Fifth: It is recommended to put on pure, clean, and new clothes, preferably white.

Six: At directing to a holy shrine, it is recommended to walk in short steps with tranquility and gravity, to be submissive, to incline one’s head, and to avoid looking upwards or to the sides.

Seventh: It is recommended to perfume oneself except when the holy shrine of Imam al-Husayn (‘a) is visited.

Eighth: While directing towards the holy shrine, it is advisable to utter statements of glorifying Almighty Allah, such as alhamdu-lillah (all praise be to Allah), subhanallah (All glory be to Allah), la-ilaha illallah (There is no god but Allah), , and to perfume one’s mouth with the endless scent of ‘allahumma salli ‘ala muhammadin wa ali muhammad (O Allah, send blessings upon Muhammad and the Household of Muhammad).’

Ninth: It is recommended to stop at the outer gate of the holy shrine and seek entrance permission (from the holy person buried in that shrine). It is also recommended to do one’s best to be at the utmost degree of deference and submission, to ponder over the greatness and eminence of the holy person buried in the visited shrine, to believe that this holy person can see, hear, and respond to the greetings of the visitor, as is confirmed by the forms of asking entrance permission (isti’dhan), to think deeply about his compassion and love for his followers in general and his visitors in particular, and to call in mind one’s corruption and disobedience to the Holy Infallibles (‘a) through breaking their orders and acting unjustly to them as well as to their adherents and followers. In fact, such acts of disobedience cause harm to the Holy Infallibles (‘a) themselves. If a visitor thinks for a few minutes of these matters and ponders over his behavior in general, his feet will no more be able to go on walking, his heart will be fearful, and his eyes will shed tears. This is in fact the heart of the ziyarah etiquettes in general. Being in such case, it is necessary to call in mind the following poetic verses of al-Sakhawi:

قَالُوا غَدا نَأْتِي دِيَارَ الْحِمَى وَ يَنْزِلُ الرَّكْبُ بِمَغْنَاهُمُ

فَكُلُّ مَنْ كَانَ مُطِيعا لَهُمْ اَصْبَحَ مَسْرُورا بِلُقْيَاهُمُ

قُلْتُ فَلِي ذَنْبٌ فَمَا حِيلَتِي بِاَيِّ وَجْهٍ اَتَلَقَّاهُمُ

قَالُوا اَ لَيْسَ الْعَفْوُ مِنْ شَأْنِهِمْ لا سِيَّمَا عَمَّنْ تَرَجَّاهُمُ

فَجِئْتُهُمْ اَسْعَى اِلَى بَابِهِمْ اَرْجُوهُمُ طَوْرا وَ اَخْشَاهُمُ

Quoting the book of ‘Uyun al-Mu’jizat, ‘Allamah al-Majlisi, in his book of Bihar al-Anwar, has mentioned the following precious narration:

‘Ali ibn Yaqtin, the vizier of Harun the ‘Abbasid ruler, did not permit Ibrahim al-Jammal, a poor Shi’ite cameleer, to see the ruler just because the latter was poor. Hence, when ‘Ali ibn Yaqtin undertook the hajj that year, he visited Imam Musa ibn Ja’far (‘a) in al-Madinah, but the Imam did not allow him to enter. The next day, ‘Ali ibn Yaqtin could see the Imam (‘a), “My master, what was my sin due to which you did not allow me to visit you?” asked ‘Ali ibn Yaqtin. The Imam (‘a) answered, “I did not allow you to visit me because you had not allowed your brother, Ibrahim al-Jammal, to see the ruler. For that reason, Almighty Allah has decided that He would not accept your acts (of the ritual hajj) unless Ibrahim al-Jammal would forgive you.” ‘Ali ibn Yaqtin said, “Master, how can I contact Ibrahim at this time while I am in al-Madinah and he is in al-Kufah?” The Imam (‘a) instructed, “When night comes, you may walk to al-Baqi’ alone and do not let any of your servants or companions know about you. There, you will find a saddled camel. You may ride on it and it will take you to al-Kufah.” As he did what he had been instructed, ‘Ali ibn Yaqtin found himself standing in front of Ibrahim al-Jammal’s house in a short time. As he knocked the door and introduced himself, Ibrahim al-Jammal said in surprise, “What is the vizier, ‘Ali ibn Yaqtin, doing at my doorstep?” “I am here for a great matter!” answered ‘Ali ibn Yaqtin and begged Ibrahim to let him in. When Ibrahim did, ‘Ali ibn Yaqtin said, “The Master (i.e. the Imam) has stipulated that you should forgive me lest he would not accept me.” Ibrahim said, “May Allah forgive you!” Insistently, ‘Ali ibn Yaqtin begged Ibrahim to step on his cheek, but Ibrahim refused to do so. When he insisted too much, Ibrahim did. “O Allah! Be the Witness!” repeated ‘Ali ibn Yaqtin. He then left, rode the camel, returned to al-Madinah at the same night, and stopped at the door of Imam Musa al-Kazim’s house. He rode off and knocked the door. He was thus allowed to see the Imam (‘a).

This narration demonstrates the significance of respecting one’s friends and brethren-in-faith.

Tenth: It is recommended to kiss the high threshold of the holy shrine. Shaykh al-Shahid says, “It is even more preferable to prostrate oneself at the threshold in the intention of thanking Almighty Allah for reaching such a sacred place.”

Eleventh: As is done when entering and leaving mosques, it is recommended to enter the holy shrine with the right foot and to leave it with the left.

Twelfth: It is recommended to stop as near as possible to the tomb that one can stick to it. In fact, it is illusive to believe that to stop far away from the tomb is a sort of politeness. Narrations have confirmed that one should lean to and kiss the tomb.

Thirteenth: It is advisable, when saying the ziyarah form, to turn the face towards the tomb and turn the back towards the kiblah direction. Seemingly, this etiquette is dedicated to the ziyarahs of the Holy Infallibles (‘a). After saying the ziyarah form, it is recommended to put the right cheek on the tomb and pray Almighty Allah beseechingly, and, then, to put the left cheek on the tomb and pray Almighty Allah, in the name of the holy person buried in the tomb, to include him/her with the persons for whom the holy person buried in the tomb will intercede. It is also recommended to pray Almighty Allah as insistently as possible and then move to the side of the head (of the holy entombed person), stand erect, face the kiblah direction, and pray Almighty Allah again.

Fourteenth: It is highly advisable to stand erect while uttering the ziyarah form except when one is too weak to stand up for a long time due to an ailment, such as backache, foot ache, and the like.

Fifteenth: Before beginning with the ziyarah, it is recommended to raise the voice with statements of allahu-akbar when the shrine is seen. In this respect, It is narrated that one who utters the following statement at the first sight of a holy shrine will be included with the Grand Pleasure of Almighty Allah:

لا اله الاّ اللّه وده لا شريك له

Sixteenth: It is advisable to follow the instructions that are reported from the Holy Imams (‘a) concerning the etiquettes and forms of ritual ziyarahs. Thus, it is necessary to neglect the fabricated forms of ziyarah that have been invented by some unwise ordinary people in order to attract the attentions of the ignorant people.

Shaykh al-Kulayni reports ‘Abd al-Rahim al-Qasir to have narrated that he, once, visited Imam al-Sadiq (‘a) and said, “May Allah accept me as ransom for you! I have composed a supplicatory prayer (du’a’) for myself.” The Imam (‘a) answered, “Save me from your composition. Whenever you encounter a problem, you may resort to the tomb of the Messenger of Allah (s), offer a two unit prayer there, and provide it as gift to him… etc.”

Seventeenth: It is recommended to offer the Ziyarah Prayer (salat al-ziyarah) the least of which is two units. In this respect, Shaykh al-Shahid (i.e. the martyr) says, “As for those who visit the tomb of the Holy Prophet (s), they may offer salat al-ziyarah in the Rawzah. And those who visit the tombs of the Holy Imams (‘a) may offer it near the head of the tomb. It is however legal to offer it at the courtyard of the shrine.”

‘Allamah al-Majlisi says, “In my conception, as for salat al-ziyarah, as well as the other prayers performed in the holy shrines, it is preferable to offer them behind the tomb or to the side of the head.”

In his book of al-Durrah, ‘Allamah Bahr al-’Ulum has composed the following:

وَ مِنْ حَدِيثِ كَرْبَلا وَ الْكَعْبَةِ لِكَرْبَلا بَانَ عُلُوُّ الرُّتْبَةِ

وَ غَيْرُهَا مِنْ سَائِرِ الْمَشَاهِدِ اَمْثَالُهَا بِالنَّقْلِ ذِي الشَّوَاهِدِ

وَ رَاعِ فِيهِنَّ اقْتِرَابَ الرَّمْسِ وَ آثِرِ الصَّلاةَ عِنْدَ الرَّأْسِ

وَ صَلِّ خَلْفَ الْقَبْرِ فَالصَّحِيحُ كَغَيْرِهِ فِي نَدْبِهَا صَرِيحٌ

وَ الْفَرْقُ بَيْنَ هَذِهِ الْقُبُورِ وَ غَيْرِهَا كَالنُّورِ فَوْقَ الطُّورِ

فَالسَّعْيُ لِلصَّلاةِ عِنْدَهَا نُدِبَ وَ قُرْبُهَا بَلِ اللُّصُوقُ قَدْ طُلِبَ

Eighteenth: If there is no particular form of salat al-ziyarah, it is recommended to recite Surah Yasin in the first unit and Surah al-Rahman in the second. It is also recommended to beseech Almighty Allah after these prayers for the worldly welfare as well as success on the Resurrection Day. It is also recommended to pray for all people generally in order that his prayers will be more acceptable.

Nineteenth: Shaykh al-Shahid says, “If one enters a shrine and finds that a congregational prayer is held, the prayer must be offered before doing the ziyarah rites. The same thing must be done if one enters a shrine at the time of an obligatory prayer. Because the ziyarah is the purpose, one may do the ziyarah rites on other conditions. When a congregational prayer is held while one is doing the ziyarah rites, it is recommended to cut off the rites and join the congregational prayer. It is thus discommended to ignore the congregational prayers. Moreover, the supervisors in the shrine must order the za’ir (i.e. performer of ziyarah) to join the congregational prayer.

Twentieth: In the word of Shaykh al-Shahid, to recite a portion of the Holy Qur’an in the shrines and to dedicate the recitation to the soul of the holy person buried in that shrine is one of the etiquettes of ziyarah. Of course, this act brings about rewards to the za’ir and shows honoring of the holy person buried in the shrine.

Twenty-First: It is advisable to refrain from nonsensical and meaningless speech in the holy shrines and to avoid discussing this-worldly affairs. Of course, nonsense and offensive speech are discommended everywhere and at all times. Such language stops sustenance and results in hardheartedness, especially in such pure places and under such superior domes about whose superiority and highness, Almighty Allah has said, “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings. 24/36”

Twenty-Second: As I have confirmed in my book of hadiyyat al-za’ir, it is recommended not to raise one’s voice with the recitals of the ziyarah formulas.
Twenty-Third: At leaving, it is recommended to bid farewell to the Imam (‘a) through reciting the formulas dedicated to so (wada’) or any similar formulas.

Twenty-Fourth: It is advisable to declare repentance, implore Almighty Allah for forgiveness, and pray Him to make the deeds and words after the Ziyarah better than one’s deeds and words before it.

Twenty-Fifth: It is recommended to give some money to the custodians of the holy shrines. As a matter of fact, the custodians of the holy shrines must be virtuous, righteous, religious, and honorable. They are required to respect the zuwwar (pl. za’ir) and to stand their behaviors. They must not wreak their wrath upon those zuwwar or shout at them. Instead, they must settle all the needs of the zuwwar and guide the strangers if they are lost. In general, the custodians are required to act as servants, to arrange and guard the holy shrine, to watch over the zuwwar, and to do whatever necessary.

Twenty-Sixth: It is also recommended to give some money to the neighbors of the holy shrines - the poor, the needy, and the modest, especially the Sayyids (i.e. descendants of the Holy Prophet) and the students of religious sciences who accepted to live in poverty, alienation, and neediness for the sake of glorifying the rites of Almighty Allah. Hence, those are the worthiest of receiving charity and custody.

Twenty-Seventh: Shaykh al-Shahid says, “Among the etiquettes of ziyarah is to hurry in leaving the holy shrine when the ziyarah is accomplished, so that the sanctity of the shrine will be preserved and eagerness to repeat ziyarah will be aroused.”

He further says, “When they perform ziyarah, women must isolate themselves from men. Preferably, women may perform ziyarah at night. They may also disguise themselves by putting ordinary clothes rather than precious, so that they will not be recognized. They may also try to hide and veil themselves. However, it is legal, yet discommended, for women to perform ziyarah amongst men.”